How HANUMAN Removes The Bad Effects of SHANI And Other Planets?

“मंगल भवन अमंगल हारी, द्रवउ सुदसरथ अजिर बिहारी।”
(He is the abode of auspiciousness, the destroyer of inauspiciousness; may he now shower his grace, the beloved of Sri Ram!)

When Tulsidas wrote these immortal words in the Ramcharitmanas, he was not just praising Shri Ram, but also invoking the divine presence of Hanuman—the greatest servant of auspiciousness. Hanuman is Mangal Moorti—the embodiment of divine grace and strength that removes planetary afflictions, especially those caused by Shani (Saturn), Rahu, Ketu, and Mars (Mangal).


In Vedic astrology, the planets are not just distant celestial bodies but living forces—embodied expressions of Karma—weaving our fates, rewarding our virtues, and punishing our vices. Among them, Shani (Saturn) and Rahu are feared the most, not for any inherent evil, but for their unrelenting grip over those going through karmic repayment.

This grip is what we call Graha Dosha—the affliction caused when planets occupy certain houses or form certain yogas that generate suffering, delays, losses, mental disturbance, or even accidents and untimely death. Every ancient culture had its way of interpreting this, but Sanatan Dharma went deeper. It understood that these planetary influences were not permanent—they could be nullified, balanced, or even transformed through spiritual action.

And here lies the role of Tantra. While mainstream Vedic remedies rely on pacification through charity or ritual, Tantra employs direct confrontation—particularly through the method of Ucchatana. And in the age of Kalyuga, no deity is as powerful in the field of Graha Ucchatana as Hanuman, the Sankat Mochan—the remover of all afflictions.


In the Shatkarma system of Tantra, Ucchatana (उच्चाटन) is among the six primary practices used to confront and remove negative forces. While Bhoot-Ucchatana aims to drive out spirits or psychic disturbances, Graha Ucchatana focuses on removing the obsessive and destructive grip of malefic planets—especially Shani, Rahu, and Ketu.

Ucchatana is not meant for appeasement. It is meant to cut, dissolve, and burn away. It is employed when a person’s suffering is rooted not merely in fate but in an imbalance so deep, it affects their very perception, their decisions, and their destiny. In Graha Ucchatana, the planet is seen almost like a malicious possession—a shadow force clinging to the astral body, disturbing one’s life force, clarity, and fortune.

Tantra teaches that such planetary afflictions are not random—they are the reflections of unbalanced karmas. But when this karma becomes excessive and begins to interfere with dharma itself, when it paralyzes growth or brings suffering not as a lesson but as a curse—Ucchatana must be done.

And that’s where Hanuman Vadvanal Stotra enters.

To understand why Hanuman is considered the master of Graha Ucchatana, we must revisit one of the most symbolic and beautiful legends from the Ramayana:

Ravana, the mighty king of Lanka, was not just a warrior or scholar. He was an astrologer par excellence, and when his son Indrajit (Meghnad) was about to be born, Ravana sought to bend fate itself. He captured all the nine planets (Navagrahas) and ordered them to position themselves in the 11th house of his son’s horoscope—a placement believed to grant invincibility and unbroken victory.

Every planet obeyed—except Shani.

Shani, true to his role as the stern enforcer of karma, shifted to the 12th house, bringing in a streak of downfall and defeat in Indrajit's destiny. Enraged, Ravana imprisoned Shani in a dark, windowless cell deep beneath Lanka. No light, no space, no gaze—Shani was completely sealed away. But this act had unintended consequences: the balance of the cosmos was disturbed.

It was during Hanuman's mission to Lanka—sent by Shri Rama to deliver his message to Sita Mata—that he overheard the cries of Shani, locked in that dark cell. Hanuman, ever devoted and fearless, broke open the prison and freed Shani from bondage. The moment Shani was released, balance returned to the planetary energies.

In return, Shani blessed Hanuman:

“O mighty one! You have freed me and restored balance. I hereby declare: those who worship you with devotion shall never be troubled by my gaze. Even during their Sade Sati or Mahadasha, I shall act mildly, or not at all.”

Hanuman became known not just as the destroyer of Lanka, but as the restorer of cosmic law, the balancer of planetary forces, and most importantly, the Sankat Mochan—the one who removes affliction.


While Hanuman's rescue of Shani is powerful mythology, the Tantric tool that harnesses this story’s energy is the Hanuman Vadvanal Stotra.

The Stotra is not just a prayer—it is a fiery invocation, literally invoking Hanuman as the Vadvanal—the subterranean flame that devours poison, darkness, and imbalance from below. This is not the fire of rage, but the spiritual flame that consumes karma, burns planetary afflictions, and erects an astral armor (Kavach) around the devotee.

When Hanuman arrived in Lanka, Vibhishana, the righteous brother of Ravana, immediately sensed Hanuman’s divine aura. Being well-versed in astrology, Vibhishana had long known that the planetary forces in Lanka were disturbed. He warned Ravana, but Ravana refused to listen. Vibhishana, realizing the storm to come, began composing a Tantric hymn in praise of Hanuman to protect himself from the effects of planetary wrath.

This hymn was the Hanuman Vadvanal Stotra—a mantra-shastra in itself, capable of not just praise but eviction (Ucchatana) of planetary poisons. Vibhishana regularly performed anusthanas (intense spiritual practices) with this Stotra. When he eventually surrendered to Shri Rama, he was not just protected—he was rewarded with the throne of Lanka, and the gift of Chiranjivita (immortality).

The world knows Vibhishana not as the betrayer of Ravana, but as the dharmic soul who survived the planetary storm through Hanuman’s flame.

Unlike instant mantras or superficial remedies, the Hanuman Vadvanal Stotra is a Tapasya. It demands sincerity, regularity, and understanding. But it promises profound transformation.

When recited with discipline, especially on Tuesdays and Saturdays, the Stotra begins to realign the astral field of the devotee. Malefic energies are pushed out, karma is softened, and the field of consciousness expands to invite grace. This is not magic. This is Tantric realism—rooted in Bhakti and action.
Over time, a spiritual Kavach forms. Life begins to flow. Accidents reduce. Enemies lose power. Depression lifts. And a sense of invisible protection surrounds you.

This is Hanuman’s gift—not freedom from karma, but the balancing of karma, so that you are not crushed, but carved into something higher.


The greatest truth of Sanatan Dharma is this: No force—planet, ghost, or fate—is greater than true Bhakti. And Hanuman embodies that Bhakti—not just as an emotion, but as an energy, a shield, and a pathway to freedom.

The Hanuman Vadvanal Stotra, when practiced with Tantric sincerity, becomes more than a hymn—it becomes a sword, a shield, and a sun inside the devotee. It is Graha Ucchatana in action—the removal of planetary poison, the calming of astral storms, and the restoration of dharmic life.

So if you find yourself bound by unseen chains, pulled by fates that seem unfair, or troubled by the slow, grinding pressure of time—remember the fiery wind god’s son. Chant the Stotra. Commit to its path.

And know this: Even Shani bows before Sankat Mochan Hanuman.